Divinity and man; an interpretation of spiritual law in its relation to mundane phenomena and to the ruling incentives and moral duties of man, together with an allegory dealing with cosmic evolution and certain social and religious problems

Front matter

Book. J5.5^

COPYRIGHT DEPOSrr.

An Interpretation of Spiritual Law in its Relation to

Chapter II Deity Incorporate With The Material Universe

Relationship of the Infinite to Materiality — Interstellar Subdivision and Organisation — The Interstellar Centres of Creative Power — The Creation and Ending of Material Worlds — The Vitalising of the Cosmic Element : Inert Ponderable Matter ; The Origin of Cosmic Energy ; The Vital Growth — The Subterrestrial or Astral Realm . . 18-33

Chapter III Origin And Development Of The Finite Soul

Conscious Existence Attained through Incarnation : Attraction of the Unborn Ego to its Embodied Affinities ; the Pre- Natal Career of the Ego ; The Physical Inception of the Ego — Certain Important Features of the Soul's Conscious Career : The Life-Phase of Soul Consciousness ; The Soul's Need for Change of Scene and Activities ; The viii Contents

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Pre-Ordained and the Volitional Functions of the Soul — Certain Phases of Existence in t lie Astral Realm : Supermundane Existence Viewed through the Inspired Intellect; The Lower Astral Zone ; The Intermediate Astral Zone ; The Higher Astral Zone ; The Ultimate Heaven ; Certain Compensative Experiences of the Soul's Career — Intercommunication between the Material and Astral Spheres : Spirit Interest in and Capacities for Influencing Mankind; Intercommunion of Embodied Souls with the Disembodied ; The Spirit-Aids of Leaders among Men — Certain Basic Faculties of the Human Soul : Relationship of the Soul to the Physical Body ; The Appetite of Organic Nutrition ; The Passional Fervour of Sex ; The Bellicose Temper ; The Moral Consciousness ; The Faculty of Soul Cognition ; The Will Power ; Formation of Personal Character — The Unfoldment and Moulding of the Intellectual Powers : The Imposing of Mental Self-Restraints ; - The Inherently Superior Mind ; The Potents and Possibilities of Karma ........ 34-69

Chapter IV

man's intellectual and moral responsibilities

The Gaining of Knowledge and of Moral Restraints : The Truer Conception of Life's Purposes ; The Recompense of Certain Thoughts and Actions ; Conquest of the Passions and Practical Direction of the Energies ; Methods Essential to the Righteous Successes and Joys of Life ; Parental Affection and Guardianship — The Laws of Sexual Morality : The Incitive Animus or Propensity of Sex ; The Restraints Requisite to Chaste Celibacy ; Obligations of the Marital Relationship ; The Psychical Endowment of Posterity — Certain Benignant Incentives and Methods Compared with their Reverse : Conscientious and Religious Principles and their Reverse ; Masculine Chastity and its Reverse ; Feminine Prudentiality and its Reverse ; The Follies of Vanity — The Conditions and Attainments Favourable to Happiness : Mental Susceptibility to Sublime Inspiration ; Maintenance of the Essential Virtues ; Personal Advantages Resultant of Honesty ; The Rationalism of Religious Belief and of Unbelief — The Principles

Contents ix

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and Methods Sustenant of National Greatness : The Characteristics of True Patriotism ; Certain Traits and Methods of the True Statesman; Conditions Resultant from the Prevalence of Certain Classes of Men — The Greater Achievements of Life : Certain Factors Contributive to Noteworthy Achievements ; Atonement for Sin ; Preparation of the Soul for Spiritual Existence . . . 70-137

Scene I Higher Astral Zone Of The Earth

Orimbia : Higher Astral Zone of the Earth ; Elomiel : Court of the Ruler Ibrim — A Conservatorium of Planetary History. First Methelian Age : The Beginning of the Kalpa Cycle — Second Methelian Age : Formative Processes of the Nephelian Planets — Third Methelian Age : The Sun, Nephela, and his Planets — Fourth Methelian Age : Development of the Planet Earth — Fifth Methelian Age : Creation of Land and Water — Sixth Methelian Age : Creation of Mountains, Seas, and Rivers — Seventh Methelian Age : Preparation of the Earth's Surface Strata — Eighth Methelian Age : Origin of Life on the Earth — Ninth Methelian Age : Evolution of Life Forms — Tenth Methelian Age : First Megazoan Age — Second Megazoan Age — Third Megazoan Age — Fourth Megazoan Age : First Anthropogenian Age — Second Anthropogenian Age

— Third Anthropogenian Age — Fourth Anthropogenian Age : First Epistemian Age — Second Epistemian Age — Third Epistemian Age — Fourth Epistemian Age : First Anagrian Age— Second Anagrian Age— Third Anagrian Age — Fourth Anagrian Age : First Agathian Age — Second Agathian Age — Third Agathian Age — Fourth Agathian Age : First Ajitanian Age — Second Ajitanian Age

— Third Ajitanian Age — Fourth Ajitanian Age : First Sajanian Age ........ 141-174

RESEARCHES UPON THE MATERIAL WORLD Ethiopia — Arabia — Eastern Asia — Europe — North America. 181-215

Scene IV The Zones Of The Astral World

Lower Astral Zone — Intermediate Astral Zone. The Homilies of the Star Spirits. Admonitions to National and Racial Leaders : To Rulers and Legislators — To Sages and Leaders of the Aryan People — To Sages and Leaders of the Shemite People — To Sages and Leaders of the Turanian People — To Sages and Leaders of the Ethiopian People — The Essential Virtues of the Home Life. Conjugal Affection — Parentage. — True Religion and its Sustainers : Propositions for Church and Clergy — Martyrs for Religion's Cause — The Martyr of Nazareth — Adoration of the Divine Attributes : Finite Perception of Divine Purpose — Finite Contemplation of the Infinite — Invocation of Infinite Love. The Higher Astral Zone. Elomiel, Court of Ibrim ...... 215-32S

Definitions of Special Terms 329-330

PART I

A DOCTRINAL ARGUMENT, EXEMPLIFY- ING THE UNIVERSALITY OF DEITY AND THE DIVINE ORIGIN AND DES- TINY OF FINITE SOULS

CHAPTER I DEITY ESTIMATED BY PERCEPTIBLE ATTRIBUTES The Divine Presence

THE inspired intuition or spirit of prophecy in man discloses Deity as an all-pervading, coextensive Presence that is interblended with, and inclusive of, the illimitable universe. This Presence, while of an apparently impersonal nature, is perceived to sustain an all-searching, all-cognisant wisdom, from which no finite thought or action can be hidden. Although it may be difficult or impossible for man to secure an exact mental impression of the Infinite, nevertheless, with the enlightenment attainable through self-applied austerities, and spiritual meditation, the divine attributes become more clearly defined, while the finite soul is drawn into a closer and more harmonious relationship therewith.

The existence of Deity is primarily known or experienced through the spiritual intuition — a spontaneous wisdom coming as a heritage of the soul's divine origin. The truer character of the Infinite only becomes tangible or self-explanatory to the finite mind through inspiration born of pious effort, and of harmony with the higher laws of the universe.

A special exaltation of the intellect, and the awakening of an inner spiritual sympathy, is essential for the clearer discernment of the qualities of Infinite affection and solicitude for mundane life. Deity is revealed unto man under several distinctive phases of influence or power ; the number of these and the clearness with which they are defined being measured by the spiritual enlightenment of him that beholds them. The undeveloped human intellect, even under spiritual inspiration, is likely to perceive the Infinite Power only in association with materiality and, consequently, revealing finite and changeable characteristics. Meditative contemplation by the mind possessing a certain inner enlightenment or prophetic genius will reveal an all-pervading Spiritual Presence whose exalted and fixed laws of being are focalised in the ctJicrca of distant space; but whose manifestation upon earth, by reason of an assimilative contact with physical elements, is rendered deteriorate or mortal.

Infinite power, considered in its abstract and superior relationships, is ordained to move by and within systems of universal purport, and therefore cannot be arbitrarily employed. In all laws of universal significance, the processes of Deity are comprehensively just and beneficent : a departure from which rule, as in the gratification of humanlike whims, would necessarily send the whole world-fabric into confusion. Forasmuch as all the elements and individualised entities extant are purposed to function as components of an economic Aggregate which is inclusive of the universe, to set special store by any one of them would tend to unhinge the beneficent order of the world system. In general application, that which may be described as the course of the Infinite is denoted by unfaltering justice and impartiality; evincing the operation of laws of necessity bearing a resemblance to those relating to man, the which ordain that if his methods toward himself and those dependent upon him are inconsistent, confusion and failure will be his portion. Only that universal Principle subsistent in, or flowing directly from, spiritual spheres can be designated as the immutable spirit of Deity : whenever brought into contact with materiality it assimilates therewith and assumes an earthly and finite character.

The Divine Genesis of Life

World creation is effected through the interblendings of spiritual elements and entities with base cosmic matter. These spiritual forces, operating as faculties of Deity, proceed from certain supernal resources of the universe and, incorporating with matter, produce necessary movements among the heavenly bodies and evolve forms and energies for the material world. This process, which may be designated as a materialisation of the Spirit of the universe, or a physical manifestation of the Eternal Will, brings to the natural plane a spontaneous germination of its lower life-forms from which, in due course, the higher species are evolved. Every force so engendered, and each form so created, is imbued with a purpose to achieve ; then, having accomplished this mission, it proceeds toward the inertia and repose of what may be termed the original estate. This epoch of rest is destined, in due course, to be disturbed by the requirements of universal law, and the same material components are called upon for another career of activities.

An all-governing spiritual principle apparently brings the inert elements of matter into subjective service by imparting to them a magnetic or chemical energy, thus establishing a connective lever whereby they may be utilised for purposes essential to mortal existence. Hence, one phase of creation is effected by the action of the spiritual principle upon material elements, giving the impulse toward chemical combinations and the pursuit of purposeful activities until the creation concerned, having achieved all the possibilities of its original endowment, the state of repose is again aimed at. No permanently inert or surplus elements exist in the universe ; for the searching spiritual principle which extends throughout the etlia-ea of space, and encompasses each material plane and vital organism, is constantly seeking to bring forth every latent capability for service in perpetuation of universal beneficence. Perpetual action is urgently demanded by spiritual law; wherefore, the less serviceable creations are continually replaced by the superior, to the end that the most perfect conditions possible shall everywhere obtain.

In the spiritual realm of the universe there is neither progression nor retrogression ; but in corporeal existence no fixed or permanent status is possible, and the progressive order can only endure in any material object while the impetus of its inherent or spiritual incitive is sustained ; and when this is removed or displaced, retrogression toward inertia must follow. The substance-matter of a worn-out body or world, therefore, requires complete dissolution that reconstructive potentialities may endow its every atom afresh for another career of usefulness. The unchangeable phase of nature embraces only the laws and systems extant ; all cosmic elements, and the vitalising entities within the physical realm, must needs undergo continuous change and maintain ceaseless contention with each other. Thus, the agency that urges continuous reconstructive change within the solar and planetary bodies in space, and incites ambitious energy in the vitalising forces and entities that purpose the workings of nature, may be said to exemplify a creative and perpetuative attribute of Deity.

Divine Governance

A Supreme Will exercises governance over every factor of the universe, and impels each element in nature and every spiritual and vital entity to essential activities. This governing and directive power proceeds to inaugurate and sustain all the economic features necessary to universal well-being; to prevent the attainment of a state of inertia by any material formation, or vital or intellectual existence ; and becomes also an agency of disintegration of whatsoever in nature has exhausted its purpose, or renders ineffective service. Under this power spiritual entities are impelled to incarnate and enter upon the career of material life, retaining but an instinctive intimation of their divine inheritance, which causes yearnings toward, and efforts for, its restoration. Hence, the normal attitude of the finite soul is one of constant aspiration toward, and supplication of, the parental Source — the nearness of its approach to, and harmony with, which comes to be the measure of its utility in the service of nature, and of the joys of its own experience. Infinite power constantly incites the finite entity to effort with the motive energy of aspiration, or to an enlivening of its intuition of the spiritual inheritance in store, when the purposes of material existence have been served. The detached and individualised finite entity, as represented in the soul of man, is, by reason of its contact with the base influences of materiality, rendered morally wayward and deteriorate ; from which condition it is impelled to seek restoration to original purity through prayerful supplication and good works. The power of the Infinite responds to the appeals of the finite entity with inspired urgings toward faithful fulfilment of the mission it is sent upon, and with hope for the time of its release from earthly bonds.

The illimitable Infinite ordains the scene and sphere of activities for the elements and entities required in physical life; the limited and subjective finite soul is ever in awe of the Power that ordains it to what may seem most adverse and joyless conditions ; but, when holding to the intuition of its divine inheritance, and refusing to yield to physical influences, it finds constant encouragement in prayerful contemplation of the future, and self-satisfaction in mastering whatever obstacles its surroundings afford. Thus, while governing and directing universal laws, this attribute of Deity is at all times approachable by, and responsive to, the finite mind, to the end that designs of a mutually beneficent import are accomplished. The design of the Infinite is to maintain the perpetual equipoise of the universe ; the finite design is to secure the restoration of its divine inheritance, which, however, is constantly interfered with by the necessity of satisfying the wants of physical existence. When the finite soul attains such supremacy over its material surroundings as to be ruled by unselfish and benevolent aims, it becomes at one with the Infinite purpose, and will sense this all-governing principle, not as a power to be held in superstitious dread, but as its benefactor and safe retreat under every circumstance and condition. While the finite mind may become so spiritually exalted as to clearly interpret the Divine attributes, it can never hope to overcome its subordinate position to the extent of defying the laws relating to its status of localisation in the universal system which ordain it to re-birth upon the material plane at fixed intervals of time. These irrevocable laws appoint each embodied intelligence to achieve certain beneficences within its sphere of activities, and according to the faithfulness with which this mission is performed, and the strictness of adherence to the purports of the Divine Will, as expressed in the forces of nature, or revealed through inspiration, is its success and happiness measured.

Divine Retribution

Divine justice exacts from each element and entity extant, its proper meed of activity and contribution io Divinity and Man

of beneficence to the aggregate universe. Through all-pervasive universal law the Infinite beneficently rewards the fulfilment of every natural obligation, and is severely retributive for misdirected energy or inefficiency in the normally elected sphere of action. This retributive feature in nature exemplifies the jealous God, that, under one form or another, all the religions of mankind have significantly portrayed, and of which there obtains in every human soul an intuitive foreboding. Under its influence the violation by man of any natural law, or accepted religious tenet, is followed by a fear that is only relieved by propitiatory effort. It is not a phase of Deity that man, whatever his degree of intelligence, can contemplate with affection ; yet, in the spiritually enlightened intellect, instead of exciting superstitious terror, it tends to elicit a venerative and sincere concern for the Divine Will. Deity presented from this point of view is, to the undiscriminative mind, rigid and unsympathetic, as if inconsiderate of circumstances, individual gifts, defects, or opportunities, rewarding and punishing more in accordance with actions and their results than with moving causes.

The presentiment of a mysterious retribution for wrongdoing subsists with more or less assertive power in every mind, arousing fear of the wrath of Deity and the disposition toward self-restraint, prayerful supplication, and the performance of religious devotions. It is when made aware through the moral consciousness of personal frailties, and frequent departure from the course of righteousness, that man, apprehending only this exacting character

Perceptible Attributes n

of Deity, becomes fearful of inability to appease a power so irrevocable ; and therefore seeks an intercessor to redeem and fit him for the Divine presence. This, however, only follows when taking account of but a single phase of the Infinite, and failing to realise that, while one universal agency or principle is denoted by unqualified justice, another comes forward with the sympathy and love of an indulgent parent or redeeming saviour. Wherefore, even though the universal retributive principle maintains at all times an implacable hostility to the wrongdoer, and whatsoever deviates from the normal course as outlined in Nature's law; in combination with, and tempered by, an overruling spiritual affection, it becomes modified to the attitude of a stern disciplinarian and a premonitory guide against waywardness and vice.

Under these definitions a routine of divine justice may be said to interpermeate the universe, compelling every part and element thereof to conform to a course that is propitious to the system as a whole ; the finite reflection of which principle appears in the human sense of equity and right, and the disposition to hold fellow-beings accountable for their actions,

Divine Sympathy

A phase of Deity subsists in the universe dispensing a kindly sympathy and paternal affection, through the influence of which the human soul receives its higher spiritual development and obtains the mitigation of penalties its transgressions call for. This sympathetic attribute by inspiration, that urges reparation for all injuries inflicted upon others, gives hopeful energy, and a desire for oneness with Divine purpose, and becomes the saviour of man's soul from the despondency resulting from consciousness of personal defects, or mistaken methods. The attribute of Deity thus presented does not antagonise other and severer governing principles of the universe — as in absolving the finite entity from punishments deserved — but acts upon the heart of the transgressor to instil a moral consciousness of personal defects, and to arouse a remorseful yearning for regeneration of spirit and consequent harmony with universal law. When a contrite sentiment has been so developed in the human heart, there ensues the true religious aspiration toward spiritual purity and the disposition to pursue a righteous course in life. But the weaknesses of the flesh, together with the misleading teachings and formalities of conventional religion, are likely to prove strong factors against a retention of the true spiritual aspiration. Wherefore, Divine sympathy must constantly approach man and endeavour his salvation from the universal justice that constantly seeks to visit retribution upon him. When an acquired vice, or the attaint of some particular sin, overshadows the soul and threatens its prospects of happiness, there is ever close at hand this beacon of Divine love to inspire light and hope. The counselling and spiritualising influence so dispensed, when taken heed of by the finite mind, enables it to transcend the animal impulses; to make reparation for misdeeds; and to achieve a propitious career. For souls in affliction, and therefore sustaining a receptive condition for inspired truth, this spirit of divine affection is ever ready with a quickening wisdom, discovering every spiritual need with unerring certainty.

The sympathy of the Infinite constantly flows forth from the chambers of the higher Heaven to the material world, and without stint or arbitrary favour imparts to each finite entity the beneficence that is its due. The effects of such dispensation of Divine love are found in the hopeful experience that comes to every soul upon whom the hand of sorrow or misfortune has fallen ; and in the inclination of those having experienced its soothing power to live pure lives and to show kindly attentions to their fellow-beings. The paternal solicitude thus shown by the Infinite is destined in due course to instil in every soul an inspiration for spiritual attainments, and an earnest intention to serve the cause of righteousness. Every evil tendency or estrangement from the spiritual heritage by man must be attributed to physical incentives of his own choosing, or yielding to, and — excepting when a mind is rendered barren of inspiration through physical deformity — in direct opposition to the warning paternal spirit of the Infinite. For this sympathetic spirit constantly approaches man with timely premonitions of the consequences of waywardness, and even after his worst actions seeks his regeneration and restoration to the career he is normally constituted to pursue.

The Infinite in Association with Finite Intelligence

The finite mind is of spiritual origin, and is destined to return to the supernal source after serving the purposes of its mission in the material world. Within the system of the Spiritual Power, which is coextensive with and overruling the universe, the finite intellect subsists as a semi-independent or individualised agency. An intuitive apprehension of its obligation to the Infinite obtains in every human intelligence, which is incitive of conscientiousness, self-discipline, and supplicative worship. This original intuition, however, without the development that is attained through inspiration and reasoning, is liable to lead merely to the adoration of some fanciful tutelary god or canonised human soul, with methods that do more to degrade than spiritualise the worshipper. Thus the superstitious and barbarous rites characteristic of primitive religion may be said to be based upon vague, intuitive conceptions of Deity — -the worshippers being in too early a stage of development for the clearer inspiration of the civilised intellect.

The original or native intuition of the ego gives a true inkling of Divine law ; but the mind of man, through being swayed by passion, social, and traditional influences, is wont to ignore this inherent wisdom, and to treat every chance gleam of inspiration that comes through its agency as the prompting of a designing demon. Howsoever degraded a human mind, its native intuition will occasionally be reinforced by Divine inspiration, giving the truer conception of Deity, instilling the spirit of penitence and a disposition toward a holier life. When the personal thought is sufficiently free from retrograde doctrinal teachings, or other spiritual impediments, to receive and give heed to inspiration, the Supreme

Mind of the universe is recognised as closely linked with, or inclusive of, the human intellect ; which wisdom affords an inner satisfaction and hope for the future, impossible of realisation while the mentally confusing or corrupting influences prevail.

Receptiveness to Divine inspiration and perception of the higher phases of universal law, aside from the required freedom from misleading prejudices, are dependent upon a special power in certain mental faculties, capable of complete dissociation from material concerns. Thus, one mind through a meditative spiritual cognition may realise with certainty the near presence of the Infinite, while another, by reason of inability to transcend its material surroundings, is more or less obscured from this presence and is, consequently, uncertain of its existence. When there are no conventional or physical restraints, or impediments, and the normal spiritual intuition is cultivated aright, man beholds himself as a vehicle or functionary in the realm of nature, with personal interests that prosper through the conscientious discharge of appointed duties, or suffer through their neglect.

The true worship accentuates a natural attraction of the finite mind toward the Infinite ; or, it may be described as the appeal of a detached, yet dependent, faculty or element, to the original fountain source of its existence. The response to such prayerful effort is sensed as a power that soothes and purifies the heart, renews hope, and stimulates all the worthier impulses. He who prays under the influence of his intellectual reasoning necessarily approaches that phase of Infinity corresponding to the mental powers exercised ; while he who prays with emotional piety, through the operation of the same law finds an increase of religious enthusiasm and heartfelt benevolence. But he who prays with purely selfish motives, or inveighs fiercely against his enemies, makes no approach to Deity, since he merely excites and encourages his own baser propensities. Man is wont to pray with his prevailing incentives, and when these are of unworthy import his response comes from the base elements that pervade the atmosphere of physical life.

In reaching the vicious and retrograde mind, Divine inspiration is warped and misconstrued through contact with an attainted physical aura which imparts a false or abnormal colouring thereto. Wherefore, he whose prayer portends harm to another is necessarily moved by incentives that produce a corrupt aura about his mental existence; and the answer to his supplication, even if originally a spiritual inspiration, having to reach the consciousness through an attainted atmosphere, serves but to intensify his base designs. The truer or more beneficent intercommunion with Deity is attained through the sympathetic emotions ; and finds expression, not in supplication for personal favours, but in praise and thanksgiving, after expulsion from the heart of all that is selfish or immoral. The worship that is urged by unconstrained emotional piety ever finds a direct response from the Infinite; the effects of which show forth in personal grace, contentedness of spirit, and a joyous experience of life, howsoever toilsome and vexatious the daily avocation may be. No true conception of Deity is possible without the transcending of all that partakes of sensual passion, and attaining such rapprochement with spiritual principles as to derive an uncontaminated inspired wisdom. It is through the cultivation of an inspired intuition that man finds himself in close contact with the Divine presence, and enabled to derive therefrom the strength and harmony of soul aimed at in all religious worship ; and through this source should also be attained his best preparation for the spiritual future.

Chapter II Deity Incorporate With The Material Universe

Relationship of the Infinite to Materiality

AS the members and organs of man's body are instruments through which the mental animus may manifest and execute its designs, so are suns and planets and all finite beings vehicles through and by which the different phases of Deity disclose and serve their purposes. The various forces, elements, and entities extant in the universe are embraced as co-ordinate faculties of a single self-governing and self-perpetuative Existence. The action of spiritual potentialities upon the crude elements of earth produces the multifold phenomena which Nature displays, and links the material and celestial worlds together as body and soul of Deity. While one manifestation of this universal Existence is engaged in maintaining the innumerable suns and planets of the sidereal domain in their destined spheres, and in disposing them to mutually beneficent relationships toward each other; another faculty or department relates to the all-potent agencies that incite and govern the realm of soul and of mundane life. The dimly outlined bodies of the distant stellar aggregations, as well as the planets of the system of which earth is part, supply the physical basis wherewith the obscure faculties of this Power may urge and perpetuate the energies of nature and afford the conditions of finite life and joy.

Deity thus all-inclusive shows one distinctive phase of being in the basic elements of planetary bodies, and another in the various incitive and directive spiritual agencies ; and through the union and mutual efforts of these there results the phenomena of the natural world. Infinite potentialities focalised about the earth create the phenomena apparent to man as physical force and life : and likewise certain more obscure events appertaining to spiritual existence — which is the grand confluence of power about a central focus in the stellar system to which this planet belongs — create a supernal Heaven and conditions for the paradisial bliss toward which the human soul is ever attracted.

The spiritually inspired vision of man beholds in heavenly space innumerable groups of suns and planets, apparently organised as component universes, each with a central supernal realm that supplies elements and entities to the worlds under its governance. From these central realms, waves of spiritual energy constantly vibrate forth upon various missions. One of these vibrations may seemingly be commissioned to engender convulsions within a latent solar body which diffuses its elements through space ; others appear destined to attract the solar fragments to proper orbits and to organise them into life-sustaining worlds; and yet others transport the entities germinative of animate life from the spiritual source to world, and from world back to the spiritual source. These vibrative forces may, in a measure, be compared with the nervous system of a mortal body, whereby intelligence and evoking power is conveyed to and from the rational mind. These constantly vibrating forces circulate and interconnect each part and element with all other parts and elements of universal existence, and in so doing serve the designs of an overruling Infinite principle in its operations with the finite material plane.

Interstellar Subdivision and Organisation

As each atom and substance, and every species of life extant in nature, shows perfection of design and structure, so does each of the innumerable stars of the heavens reveal to the specially trained or inspired intellect a like fitness and utility in the scheme of the universe. Throughout the more distant abysses of celestial space, as well as within the orbits traversed by the planetary system in which the earth is situate, there appear to a trained observer methods as orderly as are found in the processes of nature upon the terrestrial plane. Astronomical studies show that each star, whose rays prevail upon the firmament, is appointed to its particular orbit, and no disorderly phenomenon is prevalent within the brilliant host which the shades of night make visible. When, to these discoveries of the material eye, and the mathematical deductions resultant therefrom, there is added a higher vision and calculative power derived from the reciprocal inspiration between the spiritually regenerate soul and Infinity, many new interstellar relationships are perceptible, and a grasp of the inner causes of their phenomena is possible. But, however clear such supersensuous visions may be to the individual experiencing them, they can be satisfactorily demonstrated only to those who have attained to a like development of spiritual perception. Then, owing to the vastness of the concourse of agencies appertaining to the supermundane universe, and to the varying degrees of power, and of special tendency in the spiritual intuition of individuals, no two minds are likely to sense even the same phases of its phenomena alike. Wherefore, the discoveries of any single intellect in this field will be open to criticism and doubt by all who are not spiritually constituted to grasp and inspirationally view them in the same light.